Nefertmu, Nefertum Internet Research (No particular order) http://homepage.ntlworld.com/morph225/images/Nefertem1.

htm
Rise like Nefertem from the blue water lily, to the nostrils of Ra, and come forth upon the horizon each day...

I am he who rises and lights up wall after wall, each thing in succession. There will not be a day that lacks its owed illumination. Pass on, O creatures, pass on, O world! Listen! I have ordered you to! I am the cosmic water lily that rose shining from Nun's black primordial waters, and my mother is Nut, the night sky. O you who made me, I have arrived, I am the great ruler of Yesterday, the power of command is in my hand.

-- Spell 42, The Book of the Dead

The above illustration shows Nefertem rising from the blue Lotus as the essence of the sun, the sum of perfection, either side of the Deity are six reeds parting as the lines that mark the twelve hours of day, which Nefertem manifests. In terms of the schemata proposed for the Necropoli at Dashur, Giza, and Abusir, then the centre of the circle besides the waters would be indicative of the point of rising from the waters, the sublime design opening like the water lily from the waters of Nun. God Nefer-Tem (or Nefer-Atum or Nefer-Ra), originally a god from Hermopolis, became the original third member of the mother-father-son Memphite triad, (usually with Ptah as his father

and Sekhmet as his mother). His name means young atum (the sun in its youth, the rising sun) and his importance is considerable in the Egyptian concept of the origin of life at Hermopolis. The legend describes a lotus flower rising from the water. As the lotus flower opens, a scarab is revealed, then metamorphoses into a young boy crying. As his tears fall, they create humanity. We find allusions to this in the Pyramid Texts. In the Text of Unas (last king of the 5th Dynasty), it is said: Unas has risen like Nefer-Tem from the lotus to the nostrils of Ra, and he goes forth from the horizon on each day By claiming to be the living incarnation of Nefer-Tem, a king claimed the power of creation. . The lotus was said to have arisen from the waters after the explosive interaction as a bud, which floated on the surface, and slowly opened its petals to reveal the beetle, Khepri, inside. Khepri, an aspect of Ra representing the rising sun, immediately turns into a weeping boy - Nefertum (young Atum), whose tears form the creatures of the earth. In later Egyptian history, as the god Khepri became totally absorbed into Ra, the lotus was said to have revealed Ra, the boy, straight away, rather than Ra being Khepri temporarily. Sometimes the boy is identified as Horus, although this is due to the merging of the myths of Horus and Ra into the one god Ra-Herakty, later in Egyptian history.

And I will say to Ptah, Lord of Truth: "Give me my fair one tonight." The river is like wine. The god Ptah is its tuft of reeds, The goddess Sekhmet is its bouquet of flowers, The goddess Yadyt is its water lily bud, The god Nefertem is its opened water lily. My love will be happy! The dawn illuminates her beauty.

-- 19th Dynasty Love Poem, Harris 500 papyrus

The god of the blue water lily was Nefertem, a god not just linked to the sun but to beautificati on and healing. It was he who brought a

The Osiris Ani, whose word is truth, saith:- I am the holy water lily that cometh forth from the light which belongeth to the nostrils of Ra, and which belongeth to the head of Hathor. I have made my way, and I seek after him, that is to say, Horus. I am the pure blue water lily that cometh forth from the field [of Ra].

The Egyptians saw that the blue water lily opened up each morning, seeing the intense golden center set against the blue petals, seemingly an imitation of the sky that would greet the sun, releasing sweet perfume. Each afternoon, they would close again only to open again each day. The flower was therefor firmly linked with the rising and the setting of the sun, and thus to the

In one myth, showing Nefertem's Since the sun was believed to have arisen from a water lily, Nefertem was linked with the sun-god, as described in the Pyramid Texts utterance 266 as 'the water lily blossom which is before the nose of Ra', probably an allusion to the use of this scented flower by guests at banquets and making Nefertum the god of fragrance. One of their earliest creation myths envisioned the first place in the world as a mound of earth emerging from the waters of a universal ocean. Here the first life form was seen as a lily, growing on the peak of the primeval mound. To the Egyptians, the lily was connected with a god named Nefertum, whose name means "perfect and complete". Nefertum was honored as a harbinger of the sun, which rose from the lily's petals to bring life to the newly created world. Even the mound itself was deified as a god named Tatjenen, meaning "the emerging land". It seems that the earliest temples of Egypt, particularly in the north, sometimes incorporated a mound of earth as a symbol of the original site of all life. The earliest such mounds may have been a small hill of earth or sand, but the icon eventually took the form of a small pyramid carved from a single block of stone, known as a bnbn (benben). This name comes from the root, bn, which means to "sell up" or "swell forth". The benben also, because of the sun's part in creation, came to be an icon of both the primeval mound as well as the sun which rose from it. In fact, the Egyptian word for the rising sun is wbn, which comes from the same root as benben.

http://www.touregypt.net/featurestories/pyra midreligion.htm I am the Lion-god who cometh forth with long strides. I have shot arrows, and I have wounded my prey. I have shot arrows, and I have wounded my prey. I am the Eye of Horus, I traverse the Eye of Horus at this season. I have arrived at the domains.

In terms of the centre at Giza, then there is no reason why the Sphinx would not have been seen in terms of Nefertem-Horus, indeed for the period this seems most likely, the Temple before the Sphinx gives indication that it would have been connected to the mysteries of Nefertem, there are pedastals for Ten Deities, correspondant with the division of the Heavens and the Earth into ten sectors, under the contol of Sokar at Memphis, whilst at Heliopolis the Ennead of nine is increased to ten great ones with the arrival of Horus, five of which are Celestial Deities and five Deities of Heaven and Earth. In icongraphic terms the blue lotus could often be represented in five basic sub-divvisions as in the illustration above in terms of the headgear of Nefertem, or even in nine sub-divisions, as in the illustration at the bottom of page, with the head of Nefertem making ten.

Utterance 455: ... you ten great ones of the Palace, you ten great ones of On, you Great Ennead, sit down and see the purification of my father this King ..

There are twenty-eight columns around the inner courtyard, indicative of the visible lunar cycle, and fourteen portals into the courtyard, representative of the full moon, which plays a crucial role in terms of Thoth and Aah in the birthing of Nefertem, and the handing over to him the eye of Horus, which had been in the custody of Thoth. There are also twenty-four of the pillars arranged at six per side, associate with the hours of day, of which Nefertem can be associated with twelve in terms of the daylight hours.

As to his role as a lionheaded god, Nefertem could be more war-like. He was known as khnr t3wy, 'Restrain er of the Two Lands', giving him an identity as a guardian protector of both Upper and Lower Egypt. In art, Nefertum is usually depicted as a beautiful young man having blue water lily flowers around his head, although, as the son of HathorBast, or Sekhmet , he also sometim es has the head of a lion

or is a lion or cat reclining. It might be furthur conjectur ed that HathorBast in the function of Venus Evening Star would be involved with concepti on, whilst Sekhmet as the bloody Morning Star would have been involved with the ferocious aspects of birthing. He was sometim es depicted as a man with the head of a lion or as a reclining lion or cat. In this form he was associat ed with the lion god Maahes

who may have been his brother, but may also have been an aspect of Nefertum .

"Words spoken by Nefertum , the Great God, Lord of TaDjeser (The Necropol is), who orders one to appear before the mountain of the West, Lord for Eternity, Govenor of Eternity.. ." (Tomb Ramess es I) The familial relationship works on the lines of the Memphite triad which comprised Ptah, Sekhmet, and Nefertum, however the mortuary versions of Ptah and Sekhmet were generally Sokar and Hathor. Ptah was the main deity of the city of Memphis, but was soon identified with Sokar in the composite god Ptah-Sokar. Sometime later in the Old Kingdom, after the ascendence of Osiris as the principal mortuary god from Heliopolis, this god was grafted on too, and the composite Ptah-Sokar-Osiris was formed. The Sokar Feast was celebrated every year at the setting (disappearance from the night sky) of the constellation Orion, which was a symbolic death of Ptah-Sokar-Osiris. The rites center around the preparation of his body, actually a corn Osiris which would later sprout after watering, and its placement into a tomb, but the culmination of the ceremonies involved the resurrection of the god

in the form of the full moon rising on the lotus of Nefertum. Ptah-Sokar-Osiris was aided by many gods during these proceedings. The principal actors on his behalf were Sekhmet (and various others of her avatars such as Hathor, Wedjoyet, Neith, etc.), Nefertum, and Thoth. Other deities who form part of the background for this cult are Nun, Tatjenen, and various manifestations of the underworld sungod. This is because Orion (PtahSokar-Osiris) had to return to the uncreated world to be regenerated. This feast revolved around the images of the dead and resurrected god Sokar-Osiris. The calendar date of the feast corresponded with the disappearance of Orion from the night sky, which was a symbolic death for the god who resided in this constellation. This is why the rites of the Sokar Feast revolve around the mortuary preparations and entombment of this deity. various different deities assisted in the mythical rites of the feast of Sokar, and Nefertum and his mother Sekhmet were very prominent among these. This is why a chapel to Nefertum and Sekhmet, side by side, was included in the Sokar Complex of Sety's temple. there is also a statue of the king as a sphinx interacting with the the deity.There is a crescent moon atop the lotus of the emblem and above that is a large hole in the wall so one cannot tell whether the full moon's disk might not have sat upon this.

http://www.rostau.org.uk/Nefertum/NefertumChapelIntroduction.htm

Perform thy work, O Seker, perform thy work, O Seker, O thou who dwellest in thy circle, and who dwellest in my feet in Khert-Neter. I am he who sendeth forth light over the Thigh of heaven. I come forth in heaven. I have divided the heavens. I have cleft the horizon. I have traversed the earth following in his footsteps.

r.

Nefertu m! I am Thoth and I appeas e you with the Eye-ofHorus, Nefertu m who protect s the Two Lands, Lord of Ka's, Horus of Victory, having brough t you your meal of what is in heaven , and what is on earth.

A recitation by Nefertum , lord of Ka's, Horus of Acclamat ions

"I have given you utterance and benefits forever and ever." The ibisheaded mummifo rm god seated on a throne: Thoth, bearing his brilliance , residing in the Mansion of Nefertum ,The lionheaded god crowned with a falcon and lotus, holding a Sound-

Your meal is the meal of Horus. Your meal is the meal of Seth. You have satsifie d Horus with his eye. You have satified Seth with his testicle s.

Originally associated with the earth, Atum gradually became considered to be the sun, as it passes the horizon. The separateness of the two instances per day that this occurs, led to the aspect of Atum that was young, namely the rising sun, becoming considered a separate god, named Nefer-atum , and consequently Atum became mainly understood as the setting sun.

In art, Atum was always considered as a man, enthroned, or sometimes standing, and depicted wearing both the crown of Upper Egypt, and that of Lower Egypt. In his later form as the setting sun, as opposed to Nefertum, Atum was depicted in the same manner but as an aged man. However, it was sometimes said that Atum was originally a serpent, a form to which he was said to be destined to return when the world ends, only changing into a human during its existence The Memphite creation myth stated that Atum was conceived in the heart of Ptah and was created by his word. Literally, "he who completes, or perfects"

. ('Coffin Texts,' I, 161: ff) I am Atum, the creator of the Eldest Gods, I am he who gave birth to Shu, I am that great He-She,

I am he who did what seemed good to him, I took my space in the place of my will, Mine is the space of those who move along like those two serpentine circles.

Part One- Preliminary study of Pentagonal geometry and associated Phi ratio in terms of the cult of Osiris. Part Two-Furthur consideration of the geometry as regards architectural projections upon the Giza Plateau. Part Three-Considering the contextual implications of a subdivision of Giza into ten sectors. Part Four-Examaning the central area of the projections around the

Sphinx and associated cults. Part Five-Determination of the central cultic role of Sokar~Osiris in terms of the Giza Necropolis. Part Seven-The Egyptian Model of the Five Celestial Divisions. Part Eight-The Sah~Sopdet~Sopdu relationship

-------------------------------------------------------------------http://www.ancientegyptonline.co.uk/nefertum.html

Nefertum

Nefertum (Nefertem, Nefertemu) was originally considered to be an aspect of Atum. According to one version of the creation story of the Ennead in Heliopolis, Nefertum (translated as beautiful Atum, or perfect Atum) was born from a blue lotus bud which emerged from the waters of Nun at the beginning of creation. Atum represented the sun and so Nefertum represented the sunrise. He cried because he was alone and his tears created humanity. It was thought that he was born with every sunrise, matured into Atum during the day before passing into the world of the dead every sunset. The cycle of birth in the morning and death every evening (as the sun travelled through the underworld) represented the daily struggle between Chaos and Order (Ma'at).

When Atum was absorbed by Ra (Atum-Ra), Nefertum came to be considered as a seperate deity, still closely associated with the newborn sun. Then Ptah was promoted to the chief national god and proclaimed the ultimate creator, and Nefertum was described as his son by either Sekhmet or Bast (both "Daughters of Ra"). However, as the son of Ptah, he also became patron of the cosmetic and healing arts derived from flowers. Thus, Nefertum was seen as both an aspect of the sun god, and also his grandson. He was most closely associated with the blue lotus, a flower with narcotic properties. According to one legend, he brought a bouquet of beautiful lotuses to the aging Ra to ease his suffering. As a result, he was described in the Pyramid Texts as "the lotus blossom which is before the nose of Re". Nefertem was linked

both to the pleasant scent of the lotus flower and to its medical properties (which were well known to the ancient Egyptians). He was also associated with a number of the Egyptians favourite flowers, such as rose, geranium and cornflower. In fact, he could be described as the archetypal aromatherapist. You can find Geranium perfume oil at Kemet Design. He was also linked to rebirth, both as a personification of the newborn sun and as the patron of many of the necessary ingredients of the mummification process. A passage of the Book of the Dead says the blessed dead will "Rise like Nefertum from the lotus, to the nostrils of Ra, and come forth upon the horizon each day". Nefertum was usually depicted as a beautiful young man wearing a lotus headdress, sometimes standing on the back of a lion. He occasionally wears a headdress with two plumes and two necklace counterpoises which were symbols of fertility associated with Hathor (who in turn was closely associated with both of the goddesses described as his mother - Sekhmet and Bast). He was sometimes depicted as a man with the head of a lion or as a reclining lion or cat. In this form he was associated with the lion god Maahes who may have been his brother, but may also have been an aspect of Nefertum. As the newborn sun he was generally depicted as a beautiful baby sitting in or on a lotus bud. He was known as "He Who is Beautiful" and "Water Lily of the Sun" and he was held in great affection. Egyptians often carried small statuettes of him as good-luck charms. copyright J Hill 2010 -------------------------

http://www.lionessofthesun.com/main/glossary/N/Nefertum

Nefertum
Nefertum

Theforcethatemanatesthecreativepulse.
The divine scent of inspiration that impels life to ascend to sacred regions. Son of Sekhmet and Ptah, he stimulates physical life to ascend from its natural level to supernatural levels of expression.

------------------http://www.rostau.org.uk/Nefertum/NefertumChapelIntroduction.htm

The Nefertum Chapel of Sety I at Abydos

Below is an introduction by Geoffrey Graham to the Nefertum Chapel inscriptions, which is edited from Geoff's original posts to the AEL list.

From: Graham <geoffrey.graham@yale.edu> To: Ancient Egyptian Language List <AEgyptian-L@rostau.demon.co.uk> Subject: AEL Background on the Nefertum Chapel I have made some new texts available for those of you who wish to try your hand at reading something completely different. I thought that it might be nice for a change if we were to read some texts in something more like their original context, so that we could see the traditional blend of text and art which occurs in Egyptian temples. The images are from drawings in Auguste Mariette's _Abydos: description des fouilles executees sur l'emplacement de cette ville_, vol. I, Paris, 1869. The copyright is obviously expired, and this book is so rare that it is not readily available just anywhere. The subject is reliefs from the Chapel to Nefertum in the Sokar Complex of the Temple of Sety I at Abydos. I have put up approximately half of the reliefs from that location in the temple for your perusal. I hope that people will enjoy the interesting iconography and the use of standard temple inscription formulae. I am sorry that the images are somewhat imperfect, but they were scanned from copies of copies, the best that I could do for now. I hope to put up other images in the future with higher quality. Anyway, this will be more like what Egyptologists really do... we have to suffer through obscured writings, lacunae, and oddly formed signs. I hope it will be amusing as well as challenging work. Each image is identified by a letter of the alphabet. I figure that those who wish to read the texts should begin with letter A, and proceed in alphabetical order. There are two parts to scene E (E1 and E2). These separate images would have fit together into a single scene. The just would not fit easily in one image.

Background
This chapel is one of the chapels of the Sokar Complex of Sety I at his Abydos temple. This means that the chapel was more than likely especially used during the Sokar Feast for part of the rites associated therewith. Therefore, the God Sokar is just about as prominent as Nefertum, the owner of the chapel. Nefertum's relationship to Sokar is as the devoted son who helps in the resurrection of his father just as Horus/Anubis/Wepwawet does for Osiris/Andjety/Khentamenthes. The familial relationship works on the lines of the Memphite triad which comprised Ptah, Sekhmet, and Nefertum, however the mortuary versions of Ptah and Sekhmet were Generally Sokar and Hathor. Sokar was undoubtedly originally a distinct deity of the Memphite necropolis: r3-sT3.w "Giza" (like the name of this List's server "Rostau" though I would have spelled if "Rosetjau") and pD.w "Saqqara", the modern name of which is believed to come from that of Sokar. There is a possibility that he was actually transplanted to the Memphite region from Busiris or some other Delta location. He represented the fertility that lies at the bottom of the underworld as well as the minerals and vegetal produce of the earth. He was carried on a boat known as the Henu-barque which had the form of a the crescent moon. His stellar manifestation was that of Orion. Ptah was the main deity of the city of Memphis, but was soon identified with Sokar in the composite god Ptah-Sokar. Sometime later in the Old Kingdom, after the ascendence of Osiris as the principal mortuary god from Heliopolis, this god was grafted on too, and the composite Ptah-Sokar-Osiris was formed. The Sokar Feast was celebrated every year at the setting (disappearance from the night sky) of the constellation Orion, which was a symbolic death of Ptah-Sokar-Osiris. The rites center around the preparation of his body, actually a corn Osiris which would later sprout after watering, and its placement into a tomb, but the culmination of the ceremonies involved the resurrection of the god in the form of the

full moon rising on the lotus of Nefertum. This is why these scenes show Nefertum holding the Eye-ofHorus, which was the full moon in Egyptian thought. Ptah-Sokar-Osiris was aided by many gods during these proceedings. The principal actors on his behalf were Sekhmet (and various others of her avatars such as Hathor, Wedjoyet, Neith, etc.), Nefertum, and Thoth. Other deities who form part of the background for this cult are Nun, Tatjenen, and various manifestations of the underworld sungod. This is because Orion (Ptah-Sokar-Osiris) had to return to the uncreated world to be regenerated. Much of the imagery of this chapel will seem very enigmatic to most of you. The Sokar cult was a specifically Memphite phenomenon, and therefore was somewhat different from the standard Egyptian religion which we know from Heliopolitan and Theban traditions. This chapel, however was built in Abydos, way up the river from Memphis in Upper Egypt. This was probably so that the mortuary religions of Upper and Lower Egypt could be celebrated together in this comprehensive temple of Sety I's. [See below for the links] I particularly want to Thank Stephen Fryer for all his help. He scanned the images, emailed them back to me, and then he helped me verify that the page was up and running. Have fun! Yours, Geoff Graham sokar@minerva.cis.yale.edu A. North Wall, Upper Register, Middle B. East Wall, Right Door Jamb C. South Wall, Upper Register, Left End D. North Wall, Upper Register, Left End E1. North Wall, Lower Register, Left End E2. North Wall, Lower Register, Middle F. South Wall, Upper Register, Right End Back to Texts index These scenes in the Nefertum Chapel of sety I in his Abydos temple were published in Auguste Mariette's _Abydos: description des fouilles executees sur l'emplacement de cette ville_ vol. I, Paris 1869. This section of the temple of Sety I was not ever published in Calverley and Broome's _The Temple of Sethos I at Abydos_. This volume is now so rare that I have decided to put some of these images up on the web so as to make them available to people who may otherwise never get a chance to see them. The Nefertum Chapel was one chapel in a small suite of rooms known as the Sokar Complex (Hw.t-zkr) in the Mansion of Menmaatre (Sety I). The rites which are protrayed in it more than likely relate to the annual Sokar Feast during the month of Khoiahk. This feast revolved around the images of the dead and resurrected god Sokar-Osiris. The calendar date of the feast corresponded with the disappearance of Orion from the night sky, which was a symbolic death for the god who resided in this constellation. This is why the rites of the Sokar Feast revolve around the mortuary preparations and entombment of this deity. Each year a new image, often referred to as a "Corn-Osiris" of the god was prepared and and the old image had to be buried. The new image was made from grain seeds in clay and sand and then watered until it sprouted, symbolizing the rebirth of the god. Meanwhile the old image had been prepared with fragrant substances like a mummy and placed into a coffin and entombed.

various different deities assisted in the mythical rites of the feast of Sokar, and Nefertum and his mother Sekhmet were very prominent among these. This is why a chapel to Nefertum and Sekhmet, side by side, was included in the Sokar Complex of Sety's temple. This scene (labeled "A" for the purposes of the Ancient Egyptian Language Listserve) represents Sety I pouring libations into a basin before the falcon-headed god Sokar who is enthroned in a shrine, holding his was-scepter and extending life toward the king. The text is very archaic and formulaic. The boxes at the bottoms of the columns are glosses telling the officiant how many of which kind of offering is to be made when reciting the prayer.

A. North Wall, Upper Register, Middle

Here is a provisional translation of the text to this scene. If you have a suggested correction, please e-mail me (Geoffrey Graham) at sokar@minerva.cis.yale.edu. 1) Dd-mdw.w jn zkr A recitation by Sokar 2) Hr.y-jb Hw.t-mn-m3`.t-r` residing in the Mansion of Menmaatre: 3) dj.n(=j) n=k "I have given you 4) nxt nb every victory 5) 3w.t-jb nb(.t) and all happiness." 6) Dd-mdw.w jn n.y-sw.t mn-m3`.t-r` A recitation by King Menmaatre, 7) z3-r` nb x`j.w stX.y mrj.y-n.y-ptH Son of Re, Lord of Diadems, Sety, beloved of Ptah: 8) mj n=k sw jTj=j n r3=k : jrT.t : wsx snw Accept it, that which I take to your mouth! *Two bowls of milk* 9) mj n=k jr.t=k wpj=j r3=k jm=s : nwd : snw Accept your eye, that your mouth might be opened with it! *Two unguents* 10) mj n=k mzj.w wr.t-Hk3.w : h3sD w` Accept what Werethekau extends! *One "Hasedj"-vessel* 11) mj n=k mw bz3 jm.y mnD.wy mw.t=k : mw mnz3 xmnw Accept the protective fluid from the breasts of your mother! *Eight "Mensa"-jars* This second scene shows Sety I entering the Chapel of Nefertum in a posture of reverential greeting. The god, standing on his Maat-pedestal, in human form, shrouded as a mummy, crowned with lotus and double plumes, holding the was-scepter, offers life to the king.

B. East Wall, Right Door Jamb

The text reads: 1) Dd-mdw.w jn nfr-tmw nb k3.w Hrw-Hkn.w ///////// A recitation by Nefertum, lord of Ka's, Horus of Acclamations, [......] 2) Dd-mdw.w jn n.y-sw.t bj.t.y mn-m3`.t-r` z3-r` stX.y mrj.y-n.y-ptH A recitation by King of Upper and Lower Egypt, Menmaatre, Son of Re Sety beloved of Ptah 3) n jt=f nfr-tmw hr.y-jb Hw.t mn-m3`.t-r`; "dw3(=j)-nTr Htp Htp Hr to his father, Nefertum residing in the Mansion of Menmaatre: Adoration of the God: "Be content, be content because of 4) b`H.t=f Htp nfr-tmw Hr b`H.t=f his bounty! May Nefertum be content with his bounty! 5) z3w p.t rmn=k r t3 Ts-pXr Hn n.y-sw.t Guardian of Heaven, (let) your hand (be) upon the earth and vice versa! The King approaches 6) m `nx jw=j w`b=kw with life! I am pure!"

C. South Wall, Upper Register, Left End

1) Dd-mdw.w jn zkr A Recitation by Sokar 2) Hr.y-jb Hw.t-mn-m3`.t-r` residing in the Mansion of Menmaatre: 3) dj.n=j n=k "I have given you 4) qnj.t nb(.t) all force 6) snb nb and all health." 7) Dd-mdw.w (j)n Xr.y-Hb n jt=f zkr nb t3.wy mn-m3`.t-r` A recitation by the Lector-priest to his father Sokar, the Lord of the Two Lands, Menmaatre:

jnj.t nTr r Sbw=f j=f r nTr wdn=f jx.t Hr xrw=f Bringing the God to His Food: he cries out to the god, and he offers things with his voice. 8) Dd-mdw.w jn n.y-sw.t mn-m3`.t-r` n jt=fzkr Hr.y-jb Hw.t-mn-m3`.t-r` A recitation by King Menmaatre to his father Sokar residing in the Mansion of Menmaatre; nD-Hr=k ptH-zkr rsw.y-jnb=f "Greetings to you, Ptah-Sokar South of His Wall. 9) (j)w.n(=j) xr=k m hrw pn Dr x3wy=f jnj=j n=k nw.t nw mj It is that I might bring you what the hunter traps that I have come unto you this day until its night! Come 10) jrj=j n=k nw.n Hrw n jt=f 3sjrj `3j.n=f jm w3S.n=f jm that I might prepare for you what Horus hunted for his father Osiris, through which he became great, through which he became honored, 11) xpr.n=f jm m xnt(.y)-jmn.t(.y.w) through which he became Chief of the Westerners. h3 ptH-zkr rsw.y-jnb=f jn-j(w)=k m p.t t3 mj Hail Ptah-Sokar South of His Wall! Whether you are in heaven or (on) earth, come 12) m 3x=k jn-j(w)=k m qnb.t mj m 3x=k jn-j(w)=k m rsw mHw.t m(j) as your Akh! If you are in the council, come as your Akh! If you are in the South or in the North, come 13) m 3x=k jn-j(w)=k m jmn.t j3b.t mj m 3x=k as your Akh! Whether you are in the West or the East, come as your Akh! jnj.n Tw rd.wy=k m3=k pr=k pn It is that you might see this your house that your legs have brought you 14) Hw.t-nTr=k tn n qdj.n sS3.t (as well as) this your temple of Seshat's building, `H`.n b3 Hr j3.w.t=f mj t3=k pn srf r Hnq.t=k tn on the standards of which the Ba has arisen! Come, (to) this your warm bread, to this your warm beer, 15) (s)rf.t r stp.w=k jptn jrj.n n=k n.y-sw.t mn-m3`.t-r` to these your choice-joints which King Menmaatre has prepared for you, m jH m 3pd.w h3 from ox and foul. Hail

16) ptH zkr rsw.y-jnb=f jj.n(=j) zxn=j Tw Ptah-Sokar South of His Wall! It is that I might embrace you that I have come! jn-j(w)=k m p.t mj znj n=k mw.t=k nw.t If you are in heaven, come, for your Mother Nut has undone for you 17) rw.t.y qbH.w jn-j(w)=k m t3 mj znj n=k jt=k gb rw.t.y the double doors of the cool-water. If you are on earth, come, for your father Geb has undone for you the double doors. jn-j(w)=k m 3x.t.y rsw.y.t mHw.t.y.t Whether you are in the Southern, Northern, 18) jmnt.y.t j3b.t.y.t mj jwj=k jm m Htp Western, or Eastern horizons, come, that you might be welcome, sxm=k m D.t=k nxbxb(.w) n=k 3x.t that your force might be in your body! The horizon has opened up for you! 19) wn r sbx.t Hw.t-nTr n ptH-zkr rsw.y-jnb=f Open the portal of the temple of Ptah-Sokar South of His Wall, prj=k jm b3j.tj 3x.tj sxm.t(j) Htm.(j) that you might emerge therefrom, distinguished, enlightened, empowered, and provisioned 20) m nTr gmj=k wj w`b.kw-jb n=k j=j as a god. You shall find me pure of heart for you when I invoke ptH-zkr rsw.y-jnb=f nb `nx-t3.wy Ptah-Sokar South of His Wall, the Lord of Memphis, 21) b3j m Htm.t Ba with provision(s), 22) m nTr s-rwD=f as a god whom he strengthens 23) m jr.t Hrw wd3.t with the Sound Eye of Horus 24) xr nb t3.wy mn-3`.t-r` from the Lord of the Two Lands, Menmaatre. Scene D is mostly iconography with small amounts of text. It consists of the king offering heaping piles of food to several gods in a shrine. The god at the back of the shrine is Nefertum. On the opposite wall the same position is occupied by Sekhmet (Scene F). Probably this reflected the real arrangement of statues in the chapel. The back wall also had these same deities in the same positions, and one can infer that the focus of the chapel was on side-by-side statues of Sekhmet and Nefertum, with Nefertum on the right and Sekhmet on the left.

In both cases, there is also a statue of the king as a sphinx interacting with the the deity. In the case of Scene F, he is presenting the Hen-emblem (an object containing the deed to the temple built by the king) to Sekhmet, and, probably in return for such, on this scene, he is receiving the flail from Nefertum. Nefertum also holds a sound-eye emblem to his breast. It is possible that this is the Horus-Eye offering with which the king has just presented him, or it might indicate a special iconographic relationship between Nefertum and the moon. Gods frequently shown holding the Horus-Eye are Thoth, and Aah (both moon gods). Other lunar associations in this chapel will be noted. Notice that in scene E1, Nefertum also holds the sound-eye to his breast. Take note of the lotus standard in its own smaller shrine right behind the sphinx. Having examined the original relief, I know Mariette's drawing to be incorrect. There is a crescent moon atop the lotus of the emblem and above that is a large hole in the wall so one cannot tell whether the full moon's disk might not have sat upon this. More than likely some lines of text are lost at this point too. I have also been allowed to examine Calverly and Broome's unpublished watercolor of this scene, and can confirm that the crescent is actually there. My forthcoming article in YES 5 will have a line-drawing from a photo of the actual scene. The top of the shrine is not visible at all but is apparently here reconstructed by Mariette's artist's imagination. The lunar motifs on the emblem probably also relate to the epithet used for Thoth, who is enthroned in front of the emblem, in line 5 ("bearing his brilliance"). Previous scholars have translated this phrase as "beneath his moringa-tree" but this makes little sense. Since Thoth is a deity associated with the moon, one can easily expect an epithet such as the one I have proposed. All of the deities represented in this scene are statuary and not supposed to be actual manifestations of the deities in their flesh. You can tell this because each one of them is represented as standing or seated upon a pedestal. Only the King is represented as actually present in the room since he kneels directly on the floor. Notice also that among the statuary depicted in the chapel scenes there are often small statuettes of the king making offerings before the images. For instance look at the very bottom right-hand corner of the shrine in this scene. Also notice the two statuettes at the base of the Nefertum-emblem in the middle of the shrine.

D. North Wall, Upper Register, Left End

The falcon-headed mummy standing at the front of the shrine: 1) zkr Hr.y-jb Hw.t-nfr-tmw dj=f `nx w3s n nb t3.wy mn-m3`.t-r` Sokar residing in the Mansion of Nefertum when he says; "life and dominion to the Lord of the Two Lands, Menmaatre!" The lion-headed god making motions of support to the mummiform god: 2) Dd-mdw.w jn nfr-tmw A recitation by Nefertum; 3) dj.n=j n=k Hw "I have given you utterance 4) 3x.w D.t D.t and benefits forever and ever."

The ibis-headed mummiform god seated on a throne: 5) DHwty Xr.y b3q=f Hr.y-jb Hw.t-nfr-tmw Thoth, bearing his brilliance, residing in the Mansion of Nefertum, 6) dj=f nxt nb n when he gives every victory to 7) nb x`j.w stX.y mrj.y-n.y-ptH the Lord of Diadems, Sety beloved of Ptah. The Nefertum-emblem* in its shrine on a sledge: 8) nfr-tmw Nerertum 9) ///////////////////////////////////////////////////////xr=f [......]unto him. The sphinx on a pedestal: 10) nTr nfr mn-m3`.t-r` The Good God, Menmaatre, 11) z3-r` stX.y mrj.y-n.y-ptH Son of Re, Sety Beloved of Ptah. The figure of a seated lion-headed god holding a sound-eye and offering a flagellum toward the sphinx: 12) Dd-mdw.w jn nfr-tmw A recitation by Nefertum 13) Hr.y-jb Hw.t-mn-m3`.t-r` residing in the mansion of Menmaatre; 14) dj.n=j n=k rnp.w.t "I have given you years 15) 3w.t-jb mj-r` hrw nb of happiness like Re every day." Resume over King offering meals before the shrine: 16) Dd-mdw.w jn nb t3.wy mn-m3`.t-r` A recitation by Lord of the Two Lands, Menmaatre, 17) Dd-mdw.w jn nb x`j.w stX.y mrj.y-n.y-ptH A recitation by Lord of Diadems, Sety beloved of Ptah; 18) Htp dj n.y-sw.t zk(r) T3z p3w.t Hr x3w.t "A boon which the king gives (to) Sokar", arranging bread upon the altar 19) Htp dj n.y-sw.t zk(r) T3z p3w.t Hr x3w.t "A boon which the king gives (to) Sokar", arranging bread upon the altar

20) Htp dj n.y-sw.t zk(r) T3z p3w.t Hr x3w.t "A boon which the king gives (to) Sokar", arranging bread upon the altar 21) m dd n.y-sw.t jrj.t 3x.w.t as the largesse of a king who does what is beneficial. 22) nb t3.wy mn-m3`.t-r` z3-r` s-Htp jb n msj.w-sw Lord of the Two Lands, son of Re, who appeases the desire of the One-Who-Engendered-Him nb x`j.w stX.y mrj.y-n.y-ptH jrj=f dj.w `nx mj-r` Lord of Diadems, Sety beloved of Ptah when he achieves (the state of) Endowed-of-Life like Re. Scenes E1 and E2 comprise a single large scene. Therefore, they should be read together, but in the interst of making these pages behave smoothly, I have had to separate them into two documents. In this scene the kneeling king burns incense over a meal piled on a table before a large shrine containing several deities. As in the last scene, the deities are all statues depicted on their pedestals, and small statuettes of the king make offerings to some of their images. The deities in this section might represent luminaries on the other side of Nun, which have not yet arisen into the Eastern horizon. Nefertum holds the Sound-eye to his breast, as he has just emerged from the image of Nun, while Khepri (sunrise), Thoth (moon), Neith, and Wedjoyet follow.

E1. North Wall, Lower Register, Left End

The lion-headed god crowned with a falcon and lotus, holding a Sound-Eye to his breast: 1) nfr-tmw xwj t3.wy nb k3.w Hrw nxt dj=f qnj n mn-m3`.t-r` Nefertum who protects the Two Lands, Lord of Ka's, Horus of Victory, when he gives force to Menmaatre. The mummiform god crowned with double Maat-plumes and holding a flagellum while seated on a high pedestal:

2) nww jt Nun, father 3) nTr.w Hr.y-jb Hw.t mn-m3`.t-r` of the gods residing in the Mansion of Menmaatre. The god crowned with a scarab beetle: 4) xprj Hr.y-jb Khepri residing in 5) Hw.t mn-m3`.t-r` dj=f nxt the Mansion of Menmaatre when he gives victory 5a) n nb x`j.w stX.y mrj.y-n.y-ptH to the Lord of Diadems, Sety Beloved of Ptah. The ibis-headed god: 6) DHwty jnj.n wD3.t Thoth who brings the Sound-Eye, 7) hr.y-jb Hw.t mn-m3`.t-r` dj=f 3w.t-jb residing in the Mansion of Menmaatre, when he gives happiness 7a) n nb t3.wy mn-m3`.t-r` to the Lord of the Two Lands, Menmaatre. The first goddess crowned with the red crown: 8) nj.t Hr.y.t-jb Neith residing in 9) Hw.t mn-m3`.t-r` dj=s snb the Mansion of Menmaatre, when she gives health 9a) n stX.y mrj.y-n.y-ptH to Sety Beloved of Ptah. The second goddess crowned with the red crown: 10) w3D.y.t Hr.y.t-jb Hw.t mn-m3`.t-r` Wedjoyet residing in the Mansion of Menmaatre. This is the continuation of the scene from E1, comprising the speach of the King as he offers a meal and censes before the gods.

E2. North Wall, Lower Register, Middle

Text over and behind the King: 11) Dd-mdw.w jn nb t3.wy mn-m3`.t-r` A recitation by the Lord of the Two Lands, Menmaatre, 12) nb x`j.w stX.y mrj.y-n.y-ptH Lord of Diadems, Sety Beloved of Ptah: 13) jnj.t nTr n Sb.w=f Bringing the god to his meal: 14) mj n=j jr.k nfr-tmw Come to me, you, Nefertum,

15) Hp.t.y nTr.w mj adjudicator of the gods! Come 16) n=j Dwj(.w)=k nTr=j to me, that you might be invoked, my god, 17) Hp.t.y nTr.w mj n=j adjudicator of the gods! 18) rn=k nTr=j Hp.t.y nTr.w (in) your name, my god, Hepety of the gods! 19) mj n=j jr.k nfr-tmw nTr=j Hp.t.y nTr.w jnn.w Hk3=k b3j=k sxm=k Come to me, you, Nefertum, my god, adjudicator of the gods, who brings his magic, his Ba, his Sekhem, and 20) w3S=k r t3=k pn srf r Hnq.t=k jptn srf.t r (3)Sr.w.t=k jptn srf.t his acclaim, to this your warm bread, to this your warm beer, to these your warm roasts 21) m stp.w m xpS.w m H3t.y.w znj.t.y.w jnj n=k jr.t Hrw Htm consisting of choice-joints, forelegs, and hearts of transgressors! The Eye of Horus has been brought for you! Furnish 22) Tw jm=s mj n=j jr.k nfr-tmw Hp.t.y nTr.w r x3=k m t3 wsx.t H`j yourself with it! Come to me, you, Nefertum, adjudicator of the gods, to your thousand of broadcourt breads! Rejoice 23) H`j n.y nTr m jr.t Hrw m rn=s n.y H`.w `q n=k t3=k pn, H3t.y.w=k jptn a rejoicing of the god because of the Eye-of-Horus in its name of flesh! This your bread and these your hearts have entered for you 24) m pr=k `q n=k (3)Sr.w=k jptn m pr=k `q n=k xpS.w=k jpn m pr=k into your house. These your roasts have entered for you into your house. These your forelegs have entered for you into your house. 25) `q n=k jb.w znj.t.y.w m pr=k `q n=k t3-wsx.t jptn m pr=k `q The hearts of the transgressors have entered for you into your house. These broad-court-breads have entered for you into your house. 26) n=k stp.w m jH.w 3pd.w m H3t.y.w m znj.t.y.w m pr=k Choice-joints consisting of beef, poultry, and hearts from transgressors have entered for you into your house. `q n=k (j)x.t nb.t nfr.t Every good fresh thing has entered for you 27) rnp.y.t m pr=k m Sn.w.t m x3.w m Db`.w m Hfn.w m HH.w s-Htp=j Tw into your house, comprising hundreds, thousands, ten-thousands, hundred-thousands, and millions. I appease you, 28) nfr-tmw jnk DHwty s-Htp=j Tw m jr.t Hrw Nefertum! I am Thoth and I appease you with the Eye-of-Horus,

jnj.n=j n=k jxr(.t)=k jm.y.t p.t having brought you your meal of what is in heaven, 29) jm.y.t t3 xr.t=k xr.t Hrw xr.t=k xr.t stS s-Htp.n=k Hrw m jr.t=f and what is on earth. Your meal is the meal of Horus. Your meal is the meal of Seth. You have satsified Horus with his eye. 30) s-Htp.n=k stS m Xr.wy=f jnj.w n=k zxn=k jnj.w n=k dbH.t=k You have satified Seth with his testicles. What you have sought is brought for you. What you have requested is brought for you. jp.n=k s(y) You have counted it 31) m wDH.w n.y jrp jnk DHwty jnj n=k jr.t Hrw HD.t m rn=s n.y t3 HD in libations of wine. I am Thoth who brings you the bright Eye-ofHorus in its name of white bread, 32) bnbn=k jm=s m rn=s n.y bnbn that you might become erect through it in its name of Benben. p3q jb=k r=s m rn=s n.y p3q.t jw3.n=k s(y) May your desire become thin for it in its name of thin-wafer. You have celebrated it 33) m rn=s n.y jw3.t jnk DHwty s-Htp nTr.w in its name of fatted cow. I am Thoth who appeases the gods dd (j)x.t m (3)s.t=s (j)x.t m (3)s.t=s putting the affair into its place, and the (other?) affair into its place, 34) xr b3j.w xnt.y jwnw (j)x.t.y m (3)s.t=s for the manifestation of the Chief of Heliopolis, the two affairs into their places, xr b3j.w xnt.y jwnw (j)x.t.y m (3)s.t=s for the manifestation of the Chief of Heliopolis, the two affairs into their places, 35) xr b3j.w xnt.y jwnw (j)x.t.y m (3)s.t=s for the manifestation of the Chief of Heliopolis, the two affairs into their places, xr b3.w xnt.y jwnw dj=f `nx wD3 snb n mn-m3`.t-r` for the manifestation of the Chief of Heliopolis, the two affairs into their places, that he might give life prosperity and health to Menmaatre. Scene F is mostly images with a small amount of text. The deities figured are particularly enigmatic. The tableau consists of Sety I arranging breads and beer on a table before a large shrine filled with images of the gods. This scene was opposite to the corresponding scene D. The position of the final lion-headed

deities probably indicates that Nefertum was enthroned at the back of the chapel together with his mother Sekhmet. (This might be because the third chapel which ended up being converted into a corridor had originally been designated to Sekhmet and she was later moved into the same chapel with Nefertum, ...OR, as I think is more probable, she was intended to reside in this chapel with him from the very beginning. The doorway to the Sokar Complex names the third cult recipiant as Aah, the moon god. It is my opinion that this deity's cultic venue was moved to a chapel on the roof where the actual moon might have been observed after his Sokar-Complex chapel was modified into the Western Corridor. All of this will be written up in YES 5 in the coming year.) The occupants of the shrine in scene F are: Tatjenen, enthroned, wearing horns, disk, and plumes and holding a was-scepter, crook and flagellum; Amun Within His Disk, depicted as a kneeling mummiform god with a solar disk in the place of his head, and a crux ansata hanging from his neck; Osiris-Onophris, depicted with a djed-pillar in the place of his head and a crux ansata hanging from his neck; Sety I as a crouching sphinx, wearing the nemes-headdress and offering the Hen (a box containing the deed to the temple) toward the next figure; and Sekhmet, as an enthroned lioness-headed woman reaching out to take the Hen from the King. These last two figures are interestingly depicted on an elongated horizon-sign which in turn rests upon a sledge. Probably there is some play with the idea that through the gift of the temple to Sekhmet, Sety has achieved the status of "horizon-dweller".

F. South Wall, Upper Register, Right End

First god: 1) t3-Tnn Hr.y-jb Hw.t mn-m3`.t-r` Tatjenen residing in the Mansion of Menmaatre, 2) dj=f 3w.t-jb nb(.t) as he gives all happiness. Second god: 3) jmn jm.y jtn=f Hr.y-jb Hw.t mn-m3`.t-r` Amun Within His Disk residing in the Mansion of Menmaatre,

4) dj=f `nx Dd w3s nb xr=f as he gives all life, stability, and dominion to him. Third god: 5) 3sjrj-wnn-nfr Hr.y-jb Hw.t mn-m3`.t-r` Osiris-Onophris residing in the Mansion of Menmaatre, 6) dj=f snb nb xr=f as he gives all health to him. Sphinx: 7) Hnk Hn n mw.t=f sxm.t Offering the Hen to his mother Sekhmet 8) jn n.y-sw.t mn-m3`.t-r` by King Menmaatre, 9) z3-r` nb x`j.w stX.y mrj.y-n.y-ptH Son of Re, Lord of Diadems, Sety Beloved of Ptah, 10) jrj=f dj.w `nx Dd w3s mj-r` that he might achieve the state of "given life, stability, and dominion" like Re. Goddess: 11) sxm.t `3j.t mrj.y.t ptH Great Sekhmet, beloved of Ptah 12) Hr.y-jb Hw.t mn-m3`.t-r` residing in the Mansion of Menmaatre, 13) dj=s Htp.w as she gives offerings. King: 14) Dd-mdw.w jn nb t3.wy mn-m3`.t-r` A recitation by Lord of the Two Lands, Menmaatre, 15) z3-r` nb x`j.w stX.y mrj.y n.y ptH Son of Re, Lord of Diadems, Sety, Beloved of Ptah; 16) Htp [...] (d)bH.t=f "May [...] be content (with) what he has requested! 17) Htp zkr Hr b`H=f May Sokar be content with his bounty, 18) z3w p.t `=k r t3 guardian of heaven, with your hand on earth

19) T3z-pXr Htp-dj-n.y-sw.t Hn=j and vice versa. An invocation offering: I approach in life and I am pure."

Be well and have fun. Yours, Geoff Graham sokar@minerva.cis.yale.edu

------------------http://egyptian-gods.org/egyptian-gods-nefertum/

Egyptian Gods: Nefertum

Nefertum was an ancient sun god of Lower Egypt, who was originally considered to be an aspect of Atum. The name Nefertum also spelled as Nefertem, Nefer-Tem or Nefer-Temu, whose name means Beautiful Atum. According to myth of creation, Nefertum was born from a blue lotus bud which arisen from the primal waters at the beginning of creation. It says that he represents the sunrise and created the mankind from his tears. Thus, associated Nefertum with the blue lotus and the scent of it with narcotic properties, which used for medical anesthetics effect in ancient Egypt. Nefertum has given titles such as He Who is Beautiful, The Young Atum and Water Lily of the Sun. He was also associated with rebirth, both as a personification of the newborn sun and as the patron of many ingredients of the mummification process. A passage of the Book of the Dead says Rise like Nefertum from the lotus, to the nostrils of Ra, and come forth upon the horizon each day. His appearance portrayed as a beautiful young man wearing the lotus flower on his head. Sometimes, he was shown with two feathers on his head and two menet necklaces which symbolize fertility. Occasionally, he also depicted as a man with the head of lion or as a beautiful baby sitting in or on a lotus bud. According to one myth, Nefertum was the son of Ptah, the god of creator and Sekhmet, the goddess of war. These three deities formed the Triad of Memphis. There is no cult center built for Nefertum, however the Egyptians often carried small statues of him as good luck charms.

-------------http://henadology.wordpress.com/theology/netjeru/nefertum/

Nefertum
(Nefertem) Nefertums name is most likely to be interpreted as that which is beautifully completed, that is, perfected or actualized (the -tum ending is the same as the name of Atum). The consistent element in his iconography is the blue lotus, Nymphaea caerulea, which was highly popular in Egypt for decoration, for its fragrance, and as offerings to the Gods. It has also recently been alleged that the blue lotus may have been used as a narcotic, though this has now been disputed (Counsell 2008). Whatever may be the truth of

this claim, the smelling of the lotus flower is used in Egyptian iconography to symbolize the enjoyment of sensual pleasure in its most exalted form. In PT utterance 249 Nefertum is the lotus-bloom which is at the nose of Re, who will issue from the horizon daily and the Gods will be cleansed at the sight of him. In this utterance the deceased king identifies himself with Nefertum: I am this zeshzesh-flower [lotus] which sprang up from the earth [BD spell 174: "I am this lotus that shines in the earth"] and I am at the nose of the Great Power. The lotus, as a flower that grows in water, symbolizes the emergence of the cosmos from the watery abyss and the beauty of the forms borne upon its ever-shifting surface. Regarding these forms, the Egyptians do not emphasize their aspect of impermanence, but rather their aspect of being always new, and therefore signify them through deities depicted in the form of children. PT utterance 307 speaks of the formative era when Re was ruler of the Two Enneads and the ruler of the plebs was Nefertum. Here Res sovereignty over the Gods (signified in the unknown number of their totality by the idealization Two Enneads) is paralleled in the realm of mortals by the sovereignty of Nefertum during the childhood of humanity. However, it may be the implication of impermanence, of fleetingness, that makes of Nefertum at times an object of apprehension. Thus in CT spell 335, Re is asked to save the operator from that God whose shape is hidden who puts bonds on the evildoers at his slaughterhouse, who kills souls, which is explained in one of the ancient commentaries as referring to Nefertum, son of Sekhmet the Great [or 'son of Bast' in one of the glosses from the version in BD spell 17], he who uses his arm, i.e. to smite. Nefertum can be depicted as a man wearing a lotus headdress or as a child seated on a lotus, or as a lionheaded man or a lion devouring an enemy. In these leonine forms Nefertum has often a hawk on his head which itself wears the lotus headdress. Nefertum may also be mummiform, or carrying a curved sword or khepesh, or standing on a recumbent lion. He is most often considered the son of Sekhmet and Ptah, but also frequently of Bast, a connection which is probably responsible for his occasional depiction accompanied by a cat.

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